Shubruma; for what al-Sha'bi narrated, that 'Umar fixed it at ten thousand for the people of silver. And because the dinar is equivalent in the Shari'ah to ten dirhams, as evidenced by the fact that the zakat threshold (nisab) for gold is twenty mithqals, and the threshold for silver is two hundred. What we have mentioned was also stated by al-Hasan, 'Urwa, Malik, and al-Shafi'i in one of his views. This has also been narrated from 'Umar, 'Ali, and Ibn 'Abbas, based on what we have mentioned from the hadith of Ibn 'Abbas and the hadith of 'Amr ibn Shu'ayb, from his father, from his grandfather, from 'Umar. And because the dinar is equivalent to twelve dirhams, as evidenced by the fact that 'Umar imposed the jizya (poll tax) on the wealthy at four dinars or forty-eight dirhams, on the middle-class at two dinars or twenty-four dirhams, and on the poor at one dinar or twelve dirhams. This is more appropriate than what they mentioned regarding the zakat threshold, and because it is not required that the threshold of one of them be equivalent to the threshold of the other, just as the pastured livestock (sa'imah) from cattle do not have a threshold for one type that is equivalent to the threshold of another. Ibn 'Abd al-Barr said: "There is no chain of transmission, neither connected (musnad) nor disconnected (mursal), from the Prophet (peace and blessings of Allah be upon him) with those who set the blood money at ten thousand," and the hadith of al-Sha'bi from 'Umar is contradicted by the hadith of 'Amr ibn Shu'ayb from his father from his grandfather from him.

Section: Based on this, whatever the person responsible for the blood money—the killer or the 'aqila (tribal group)—brings from these roots, the guardian of the victim is obligated to accept it, and he has no right to demand anything else, regardless of whether it is from the people of that category or not. Because these are roots for fulfilling the obligation, and any one of them suffices, the choice is up to the one upon whom it is incumbent, similar to the options of expiation (kaffara), and like the two sheep of rectification (jubran) in zakat along with silver. If we say that the root is exclusively camels, he must deliver them to him free of defects, and whichever party wishes to switch to something else, the other has the right to prevent him, because the right is specifically established in them, thus it is entitled as the equivalent (mithl) in fungible items (mithliyyat) that are destroyed. If camels are unavailable and cannot be found except for more than the price of their equivalent, he is permitted to switch to one thousand dinars or twelve thousand dirhams.